LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ


“There are riwâyât which say: "At the âkhirzaman, no one will remain who will say: Allah! Allah!" لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ1 , an interpretation of this must be as follows: the takkas2 , the places of dhikr, and the madrasas will be closed, and a name other than 'Allah' will be used in the shaâ’er, such as the adhan and iqâmah. It does not mean that all mankind is going to fall into kufr al-mutlaq, for denial of Allah is as irrational as denying the universe. It is not reasonable to suppose it should be thus even with the majority of people, let alone all of them. The kâfirs do not deny Allah, they are in error only concerning His attributes.” The Rays ( 104 )


بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

آمَنَ الرَّسُولُ بِمَا اُنْزِلَ اِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّٰهِ وَمَلٰئِكَتِهِ

 وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ اَحَدٍ مِنْ رُسُلِهِ3

[to the end of the âyah]

An awesome ma’nawî question and a state arising from the unfolding of a vast Ilahî ni’mah were the causes of my explaining a universal, lengthy point about this comprehensive, elevated and sublime âyah. It was like this: it occurred to my rûh in a ma’nawî manner: why does one who denies a part of the haqiqah of îmân become a kâfir, and one who does not accept a part of them cannot be a Muslim? Whereas, îmân in Allah and the âkhirah should dispel the darkness like the sun. Also, why does a person who denies one of the pillars and haqiqah of îmân become a murtad and falls into kufr al-mutlaq, and quits Islam by not accepting it? Whereas if he has îmân in the other pillars of îmân, it should save him from kufr al-mutlaq?

The Answer: Îmân is a single haqiqah, which, composed of its six pillars, cannot be divided up. It is a universal that cannot be separated into parts. It is a whole that cannot be broken up. For each of the pillars of îmân proves the other pillars with the proofs that prove itself. They are all extremely powerful proofs of each other. In which case, a bâtil idea that cannot shake all the pillars together with all their proofs, in the view of haqiqah, cannot negate any one of the pillars, or even a single haqiqah, and cannot deny them. Under the veil of non-acceptance, one might only, by shutting his eyes, commit obstinate kufr. He falls into ‘kufr al-mutlaq’ by degrees and ruins his humanity, and goes to Jahannam, both physically and ma’nawî.” The Rays ( 256 )


If you were to ask: The Qur'an is one of the dharûrîyyah of religion, yet there has been dispute over its meanings?

You would be told: In every passage of the Qur'an there are three propositions:

The First: This is Allah's Word.

The Second: Its intended meaning is the haqq.

It is kufr to deny these two.

The Third: Its intended meaning is this.

If this last proposition is muhkamât or expounded, it is wâjib to have îmân in it once one is informed about it and to deny it is kufr. If it is clear or is a nass that has another possible meaning, it is not kufr to deny it since it is open to tafsir. Tafsir, however, should not be based on personal whims. Mutawâtir Hadiths are the same as Qur'anic âyahs in this regard. However, where there is denial of the first proposition in connection with Hadiths, these should be considered carefully.” Signs of Miraculousness ( 73 )


You know that it is one thing to know the existence of a thing and another to know its quality and essence. Also, a single proposition comprises numerous ordinances. Some of them are necessary, and some are theoretical (nadharî) and controversial…

so from now on, we shall distinguish between the necessary (dharûrî) and that which is not necessary. Thus, the matters in the Qur’an’s answer which is understood to be necessary ordinances may not be denied. It is like this: Dhu’l-Qarnayn was a person whose existence is corroborated by Allah. Under his direction and guidance, a barrier was constructed between two mountains in order to repel the incursions of dhâlims and nomads. Ya’juj and Ma’juj were two raiding tribes. At the Ilahî command, the barrier will be destroyed. And so on. According to this analogy, the ordinances indicated by the Qur’an are the dharûriyyah of the Qur’an. Denying even a letter of them is impossible. 

However, the Qur’an makes no defining or specific statement concerning the boundary of reality and the details of circumstances for those subjects and their predicate. Rather, in accordance with the rule, “A general statement can express or signify a particular (has) one with none of the three types of signification” (delalat-i selase) – and the rule of the logic, “The subject and predicate of a preposition may be conceived of in any form” it is established that the Qur’an does not indicate them specifically; but it may accept them. That is to say, those statements are theoretical (nadharî) statements. They may indicate other things. They are the subjects that give rise to opinion for ijtihad. They are open to interpretation. Their being disputed by Muhaqqiqîn shows that they are theoretical  (nadharî).” Rational Arguments ( 68 )


“hadith comprise three propositions:

The First: It was spoken by the prophet. This proposition results from -if there was- tawâtur.

The Second: The meaning intended by the statement is haqq and right. This proposition results from the proof born in miracles. Both these have to be agreed to. And if a person denies the first, he is arrogant and a liar, while if he denies the second, he falls into dhalâlah and darkness.

The Third: This is what is intended by the statement and this is the jewel found in the shell; I am showing it. The proposition is this: it is the result of ijtihad, not wishful thinking. In any event, someone who is mujtahid is not obliged to follow the other mujtahids. This proposition has been the cause of fierce dispute. All the “qâl u qîl”4 about it testifies to this. If it proceeds from an ijtihad, the person who denies it is neither ignorant nor does he fall into kufr. For a general matter is not extinguished when one particular thing is extinguished. In consequence, all houses should be entered by their own door since each has its own door and each lock has its own key.” Rational Arguments ( 51 )


If you were to ask: Kufr is an attribute of the heart, so how can wearing the 'zunnar'5 and the hat, which has been compared to it, be kufr?

You would be told: The Sharî’ah acknowledges the outward signs of hidden matters. It even recognizes apparent causes that have no reason ('illah) as the reason. So since some girdles hinder rukû’ in salâh and some hats prevent full sajda, it deems the wearing of them a reason for kufr. For they both infer the renouncing of ‘ubûdiyyah and imitation of kâfirs, betokening appreciation of their outlook and nationality. Thus, so long as the hidden matter is not decisively disproved, judgement is made according to its outward signs.” Signs of Miraculousness ( 74 )


“Forty years ago, the year before the Proclamation of the Constitution, I came to Istanbul. At that time, the Commander-in-Chief of the Japanese army had asked the 'ulamâ of Istanbul some questions concerning religion. The Istanbul hojas asked me about them. They asked me many things in that connection.

For instance, they asked me about a Hadith which says: "At the âkhirzaman, a fearsome individual will rise in the morning and on his forehead will be written: 'Hadha kâfir.' 6   I told them: "This extraordinary person will come to lead this nation; he will rise in the morning, put a hat on his head, and make others wear it."

After receiving this answer, they asked me: "Won't those who wear it be kâfirs?" I said: "They will be made to wear the hat and be forbidden to sajda in salâh. But îmân in the heads of those wearing the hat will make the hat sajda, and Inshallah will make it Muslim." The Rays ( 381 )


 “Three courts of law have acquitted me on this matter; and as I pointed out forty years ago when elucidating the wondrous interpretation of a Hadith, the Shaykh al-Islam of men and jinn, Zembilli 'Ali Efendi, stated: "It is not permissible to put a hat on one's head, even as a joke," and all the Shaykh al-Islams and all the Islamic 'ulamâ considered it impermissible. The ‘awâm of Muslims were therefore in danger when they were forced to wear such hats (that is, they either had to renounce their religion or rebel); but since in one section of the Fifth Ray, which was written forty years ago, it says "The wearing of the hat will be enforced, and sajda in salâh will be forbidden. But îmân in the heads of those wearing it will make the hat sajda, Inshallah, making it Muslim," it saved the ‘awâm of Muslims both from rebellion and revolt, and from voluntarily renouncing their religion and îmân; and although no law at all can propose such a thing to those living in seclusion; and in twenty years none of six provincial authorities have forced me to wear it; and officials in their offices and women and children and people in the mosques and the majority of villagers are not compelled to wear it; and it has now been officially taken off the soldiers' heads; and in many provinces now berets and knitted hats are not prohibited; nevertheless, it has been put forward as a reason for the conviction of myself and my brothers. Could any law in the world, any principle, any good, consider this completely meaningless charge to be a crime?” The Rays ( 408 )


To force this man to wear the hat, and to enforce it upon him so that he appears like foreigner priests and to threaten him legally would fill any person with the minutest conscience with abhorrence. 

For instance, the one who was enforcing him to wear the hat said: “I’m only following orders.” How can one enforce arbitrary law in the first place so that another should claim to follow such orders? Just as there is an âyah in Al-Qur’an Al-Hakîm which foremost prohibits resembling Christians and Jews; so too the âyah يَا اَيُّهَا الَّذِينَ آمَنُوا اَطِيعُوا اللّهَ وَ اَطِيعُوا الرَّسُولَ وَ اُولِى اْلاَمْرِ مِنْكُمْ commands obedience to Uli’l-Amr7 . On condition that obedience does not go against the obedience to Allah and his Prophet, one can say they are compelled to act under orders.” Biography-706


“It says in riwâyât: "A fearsome person at the âkhirzaman will rise in the morning and on his forehead will be written 'hadha kâfir.'8 Allahu a'lam bissawab9 , this may be interpreted as follows: the Sufyan will wear the headgear of Europeans and makes everyone else wear it. However, since it will be generally adopted under compulsion and the force of the law when that headgear is taken into sajda, it will become rightly-guided, Inshallah, so that those who wear it -unwillingly- will not become kâfir .” The Rays ( 103 )


Kufr is ignorance yet in the Qur'an it says: يَعْرِفُونَهُ كَمَا يَعْرِفُونَ اَبْنَٓاءَهُمْۜ اَلَّذ۪ينَ اٰتَيْنَاهُمُ الْكِتَابَ 10 How can these two statements be reconciled?

You would be told: There are two sorts of kufr. The first is due to ignorance; a person denies because he does not know. The second is obstinate rejection; a person knows but does not accept; he is certain but does not believe; he affirms but his conscience does not have idh'ân. Think carefully about this!” Signs of Miraculousness ( 74 )


“No conscious being in the universe can indeed deny Al-Khâliq Zuljalâl to whom every particle of the universe bears witness. If he does so, he will be rebuffed by all the universe, and hence becomes silent and negligent.

But îmân-believing in Him is as the Qur’an of Mighty Stature instructs us, to assent in one’s heart to Al-Khâliq with all of His Attributes and Names, based on the testimony of the whole universe; it is to recognize the commands He has sent by His messengers; and to make tawbah and feel regret with the heart after having sinned and violated His commands. Conversely, to commit great sins freely, not to do istighfâr and to remain careless, is proof that one has no share in that îmân.” Emirdağ Addendum-1 (203)


“The meaning of the non-mu’min Muslim and the non-Muslim mu’min is this: At the early period of the Freedom11 , I was seeing irreligious people, those who penetrated among the members of the Party of Union and Progress12 ; they accepted that Islam and the Sharî’ah of Ahmad contain profitable and valuable sublime principles for the social life of humankind and particularly for the politics of the Ottoman and they were supporters of the Sharî’ah of Ahmad with all their strength. At that point, they were Muslims, that is although they were supporters of haqq and had iltizâm of haqq they were not mu’mins. That is to say, they were deserving of being categorized as a non-mu’min Muslim. But now, although he is a supporter of the European methods and the currents of bid’ah which impairs the Sharî’ah under the name of civilization, one carries îmân in Allah, the âkhirah and the Prophet and knows himself as a mu’min. Since he does not perform iltizâm and true support to the laws of the Sharî’ah of Ahmad, which are haqq and haqiqah, he becomes a non-Muslim mu’min. As Islam without îmân can not be the means of salvation, neither îmân can withstand without Islam knowingly. It can be said, it can not give salvation.” Barla Addendum (349)


Question: You have proved in the above Indications that since the way of dhalâlah is easy, and is destruction and aggression, many take that way. Whereas in other risales you have proved decisively that the way of kufr and dhalâlah is so fraught with difficulties and problems that no one should take it; that it is not possible to follow it. And you have proved that the way of îmân and hidâyah is so easy and clear that everyone should take it.

The Answer: There are two sorts of kufr and dhalâlah. One pertains to actions and secondary matters and is also denial and rejection of the matters of îmân. This kind of dhalâlah is easy. It is a non-acceptance of the haqq, an abdication, non-existence, and the absence of acceptance. Thus, in the Risale-i Nur, this sort has been shown to be easy.

As for the second sort, it pertains not to actions and secondary matters, but is a judgement of the mind and pertains to belief. It does not only deny îmân but opens up a way that is the opposite of it. It is the acceptance of bâtil, proving the reverse of haqq. This is not only the denial and refutation of îmân, but it is also its opposite. It is not non-acceptance so that it should be easy, but the acceptance of non-being, and can only be accepted through proving non-existence. In accordance with the rule اَلْعَدَمُ لاَ يُثْبَتُ 13 it is certainly not easy to prove it. 14

Thus, the kufr and dhalâlah shown in other risales to be so difficult and problematic as to be impossible is this sort. Anyone with even a grain of consciousness would not take this way. Moreover, as is certainly proved in risales, this way contains such grievous pains and suffocating darkness that anyone reasonable to the tiniest degree would not follow it.

If it is said: If this way is so grievous, dark, and difficult, why do most people take it?

The Answer: They have fallen into it and cannot extricate themselves. And because the animal and vegetable powers in man do not see the consequences and do not think of them, and come to dominate man's subtle faculties, they do not want to extricate themselves and console themselves with present and temporary pleasure.15

Question: If it is asked: there is such dreadful suffering and fear in dhalâlah, it is not receiving pleasure from life, the kâfir should not be able to live even. He should be crushed by the pain and be absolutely terrified. For although by reason of his humanity he desires innumerable things and loves life, due to kufr, he constantly sees before him death as eternal extinction and everlasting separation, and the passing of beings and deaths of his friends and those he loves as annihilation and eternal parting, so how can such a man live? How can he receive pleasure from life?

The Answer: He deceives himself through the shaytan's extraordinary sophistry and lives. He supposes he receives a superficial pleasure. We shall allude to the reality of this through a well-known comparison.

It is related that they said to the ostrich: 16 "You've got wings, so fly!" But it folded its wings and said: "I'm a camel," and did not fly. So it fell into the hunter's trap, and not wanting the hunter to see it, stuck its head in the sand. However, it left its huge body in the open and was the target of the hunter. They later said to it: "Since you say you're a camel, carry loads." Whereupon it opened its wings and said: "I'm a bird," and was saved from the hardship of carrying loads. But having neither protector nor food, it was pursued by the hunters.

In exactly the same way, the kâfir gave up kufr al-mutlaq in the face of the Qur'an's samâwî proclamations and descended to kufr al-mashkuk. If he is asked: "You think death is eternal extinction. How can a person live when he perpetually sees before him the gallows on which he is to be hanged? What pleasure can he receive?" Due to the portion he has received from the Qur'an's universal rahmah and all-encompassing nûr, the man replies: "Death is not extinction; there is a possibility of eternity." Or else he plunges his head in the sand of ghaflah like the ostrich so that the appointed hour will not spot him and the grave will not watch him and the perishment of things will not let fly their arrows at him!

In Short: When like the ostrich he sees death and perishment to be extinction, due to his kufr al-mashkuk, the certain news of the Qur'an and samâwî scriptures concerning 'îmân in the âkhirah' afford him a possibility. The kâfir clasps onto the possibility and is not subjected to that ghastly pain. If it is then said to him: "Since one will go to an everlasting ‘âlam, for a good life there, one has to suffer the difficulties of the religious obligations here," due to his kufr al-mashkuk, the man says: "Perhaps there is no such world, so why should I work for something that does not exist?" That is to say, because of the possibility of eternity afforded by that decree of the Qur'an, he is saved from the pain of eternal extinction, and because of the possibility of non-existence afforded by kufr al-mashkuk, he is faced with the hardship of religious obligations; he clings onto the possibility of kufr and is saved from the hardship. That is to say, from this point of view, he supposes he receives more pleasure from this life than the mu’mins, for due to the possibility afforded by kufr he is saved from the hardship of the religious obligations, and due to the possibility afforded by îmân, he does not expose himself to everlasting pains. However, this shaytanic sophistry is extremely superficial, temporary, and without benefit.

Thus, Al-Qur’an Al-Hakîm has a sort of manifestation of rahmah in respect of the kâfirs also which to a degree saves their lives in this world from being Jahannam; it induces doubt in them, so they live through doubt. Otherwise, they would have suffered the torments of a sort of ma’nawî Jahannam in this world too, recalling the Jahannam of the âkhirah, and they would have been compelled to commit suicide.

And so, O people of îmân! Enter under the protection of the Qur'an with îmân and confidence, which will save you from eternal extinction and the Jahannams of this world and the âkhirah. And submissively and appreciatively remain within the bounds of the Sunnah as-Saniyyah. Then you will be saved from both misery in this world and torment in the âkhirah!” The Flashes ( 112)


KNOW, O FRIEND, that Islam is a universal rahmah. Islam enables even kâfirs to find some happiness in their worldly lives and ensures that their pleasure does not change into endless pain. Islam changes kufr al-mutlaq and denial, which cause despair and pain, into doubt and hesitation. Influenced by its clear announcements, kâfirs may come to regard eternal life as probable. This relieves them from suffocating and, since they are not convinced of eternal life, they consider themselves free of its obligations. Such people are like ostriches,17 that when told to fly reply: “I’m a camel, not a bird.” But when told to carry a burden, they answer like a camel: “I’m a bird, not a camel.” Deluded by shaytan, kâfirs and fâsiqs find a superficial happiness, in contrast to kâfir al-mutlaq and sincere mu’mins. Al-Mathnawi al-Nuri (121)


“However your own particular world ends, you should renounce worldly pleasure. If it ends in happiness, you can attain happiness by renouncing pleasure. If it ends in misery, how can one waiting to be hanged get pleasure from decorated gallows? Even unbelievers who think they are headed for absolute non-existence by their kufr —Al-‘iyâzu Billah18 —should renounce worldly pleasure, for the continual disappearance of such pleasure brings a continual feeling of the pain of the absolute non-existence that suppose to follow death. Such pain is much more acute than the pleasure they find in life.” Al-Mathnawi al-Nuri (173)


“Yes, himself, Muhyiddin was rightly-guided and acceptable, but in all his works cannot be the guide and murshid. Since he very often proceeded in the haqiqahs without balance, he opposed the rules of the Ahl al-Sunnah and some of the things he said apparently express dhalâlah. However, he himself is free of dhalâlah. Sometimes, a word may appear to be kufr, but the one who spoke it is not a kâfir.” The Flashes ( 371 )



بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ19

According to the mystery of this mighty âyah, the purpose and hikmah of human being sent to this world is recognizing Al-Khâliq of the universe and îmân (believing) in Him and performing ‘ibâdah to Him. Man’s duty of fitrah and the fardh incumbent upon him are Ma’rifatullah and îmân in Allah, to assent to His Being (wujûd) and wahdah by idh'ân and perfect certainty.

For man, who by fitrah desires living eternally and permanent life, who has unlimited hopes and boundless afflictions, any object or attainment must be regarded as lowly for man other than îmân in Allah, Ma’rifatullah and the means for attaining these, which are the fundament and key of eternal life. Indeed most of them have no value. Since this haqiqah has been proven with firm evidence in the Risale-i Nur, we refer exposition of it to that, setting forth here, within the framework of four questions, only two abysses that shake the certainty of îmân in this age and induce hesitation.

The means for salvation from the first abyss are these two Matters:

The First Matter: As proven in detail in the Thirteenth Flash of the Thirty-First Letter, in general matters, denial has no value in the face of proof and is extremely weak. For example, with respect to the sighting of the crescent moon at the beginning of Ramadhan the Noble, if two common men prove the crescent to have emerged by their witnessing it, and thousands of nobles and ‘ulamâ deny it, saying: "We have not seen it," their negation is valueless and without power to convince. When it is a question of proof each person strengthens and supports the other, and consensus results. But when it is a negation, there is no difference between one man and a thousand. Each person remains alone and isolated. For the one who affirms looks beyond himself and judges the matter as it is. Thus in the example we have given if one says "The moon is in the sky," and his friend then points his finger at the moon, the two of them unite and are strengthened. The one who engages in negation and denial, however, does not regard the matter as it is, and is even unable to do so. For it is a well-known principle that "a non-particularized denial, not directed to a particular locus, cannot be proven."

For example, if I affirm the existence of a thing in the world, and you deny it, I can easily establish its existence with a single indication. But for you to prove your negation, that is to prove the non-existence of that thing - it is necessary to hunt exhaustively through the whole world, and even to examine every aspect of past ages. Only then can you say, "It does not exist, and never has existed."

Since those who negate and deny do not regard the matter as it is but judge rather their own nafs, and their own mind and vision, they can in no way strengthen and support each other. For the veils and causes that prevent them from seeing and knowing are various. Anyone can say, "I do not see it; therefore, in my opinion and belief, it does not exist." But none can say, "It does not exist in actuality." If someone says this -particularly in questions of îmân, which look to all the universe- it is a lie as vast as the world itself, and he who utters it will be incapable both of speaking the truth and of being corrected.

In Short: The result is one and single in the case of proof, and every instance of proof supports all other instances.

Negation, by contrast, is not one but multiple. Multiplicity arises through each person's saying concerning himself, "In my opinion and view," or "In my belief," and leads to multiplicity of result. Hence each separate instance cannot support all other instances.

Therefore, with respect to the haqiqah with which we began, there is no significance in the multiplicity and apparent predominance of the kâfirs and deniers who oppose îmân. Now it is necessary to refrain from introducing any hesitation into the certainty and îmân of a mu’min, but in this age, the negations and denials of the philosophers of Europe have induced doubt in a number of unfortunate dupes and thus destroyed their certainty and obliterated their eternal felicity. Death and the coming of one's appointed hour, which afflict thirty thousand men each day, are deprived of their meaning of dismissal from this world and presented as eternal annihilation. The grave with its ever-open door constantly threatens the denier with annihilation and poisons his life with the bitterest of sorrows. Appreciate then how great a ni’mah is îmân, and the life of life.

The Second Matter: With respect to a matter subject to discussion in science or art, those who stand outside that science or art cannot speak authoritatively, however great, learned and accomplished they may be, nor can their judgements be accepted as decisive. They cannot form part of the learned consensus of the science.

For example, the judgement of a great engineer on the diagnosis and cure of a disease does not have the same value as that of the lowliest physician. In particular, the words of denial of a philosopher who is absorbed in the material sphere, who becomes continually more remote from the ma’nawî matters and cruder and more insensitive to nûr, whose mind is restricted to what his eye beholds - the words of such a one are unworthy of consideration and valueless with respect to ma’nawî matters.

On sacred and ma’nawî matters that concern Tawhîd, there is a total accord among the hundreds of thousands of the people of haqiqah, such as Shaykh Jilânî (KS), who beheld Allah’s ‘Arsh al-â’dham while still on the earth, who is a sacred genius, who spent ninety years advancing in ma’nawî matter, and who unveiled the haqiqahs of îmân in the form of ‘ilm al-yaqîn, ‘ayn al-yaqîn and haqq al-yaqîn. This being the case, what value have the words of philosophers, who through their absorption in the most diffuse details of the material realm and the most minute aspects of multiplicity are choking and dazed? Are not their denials and objections drowned out like the buzzing of a mosquito by the roaring of thunder?

The reality of kufr that opposes the haqiqahs of Islam and struggles against them is a denial, an ignorance and a negation. Even though it may appear to be an affirmation of some kind and a manifestation of being, it is in reality negation and non-being.

Whereas îmân is ‘ilm and pertains to existence; it is proof and judgement. Every negating matter of îmân is the title and veil of a positive haqiqah. If the people of kufr who struggle against îmân attempt, with the utmost difficulty, to prove and accept their negative beliefs in the form of acceptance and admission of non-being, then their kufr may be regarded in one respect as a form of mistaken ‘ilm or error judgement. But as for non-acceptance, denial, and non-admission -something more easily is done- it is absolute ignorance and total absence of judgement.

In Short: The belief in kufr are then of two kinds:

The First pays no regard to the haqiqahs of Islam. It is an erroneous admission, a bâtil belief and a mistaken acceptance peculiar to itself; it is a dhâlim judgement. This kind of kufr is beyond the scope of our discussion. It has no concern with us, nor do we have any concern with it.

The Second kind opposes the haqiqahs of îmân and struggles against them. It consists in turn of two varieties.

The First is non-acceptance. It consists simply of not consenting to proof. This is an ignorance; there is no judgement involved and it occurs easily. It too is beyond the scope of our discussion.

The Second variety is acceptance of non-existence. It is to consent to non-existence, and a judgement is involved. It is a conviction and iltizâm. It is on account of this iltizâm that it is obliged to prove its negation. The negation comprises two types:

The First Type says: "A certain thing does not exist at a certain place or in a particular direction." This kind of denial can be proved, and it lies outside of our discussion.

The Second Type consists of negating and denying those doctrinal and sacred matters, general and comprehensive, that concern this world, the universe, the âkhirah, and the succession of different ages. This kind of negation cannot in any fashion be proved, as we have shown in the First Matter, for what is needed to prove such negations is a vision that shall encompass the whole universe, behold the âkhirah, and observe every aspect of time without limit.

The Second Abyss and the means for escaping from it: This too consists of two matters.

The First: Minds that become narrowed by absorption in ghaflah or in sin, or materiality, are unable to comprehend vast matters in respect of sublimity, grandeur, and infinity; hence taking pride in such ‘ilm as they have, they hasten to denial and negate. Since they cannot encompass the extremely vast, profound and comprehensive questions of îmân within their straitened and desiccated minds in a ma’nawî manner, their corrupt and dead hearts in ma’nawî matters, they cast themselves into kufr and dhalâlah, and choke.

If they were able to look at the true nature of their kufr and the reality of their dhalâlah they would see that, compared to the reasonable, suitable and indeed necessary sublimity and grandeur that is present in îmân, their kufr conceals and contains manifold absurdity and impossibility.

The Risale-i Nur has proven this haqiqah by hundreds of comparisons with the same finality that "two plus two equals four." For example, one who does not accept the necessary existence, the pre-eternity, and the comprehensiveness of attribute of Janâb-i Haqq, on account of their grandeur and sublimity, may form a creed of kufr by assigning that necessary being, pre-eternity, and the attributes of Ulûhiyyah to an unlimited number of beings, an infinity of particles. Or like the foolish Sophists, he can abdicate his intelligence by denying and negating both his own existence and that of the universe.

Thus, all the haqiqahs of îmân and Islam, basing their matters on the grandeur and sublimity which are their requirement, deliver themselves from the awesome absurdities, the fearsome superstitions, and the tenebrous ignorance of kufr that confront them, and take up their place in sound hearts and mustâqim minds, through utmost idh'ân and submission.” The Rays (125 )


 “KNOW, O FRIEND, that since kufr is the opposite of îmân, kâfirs are hostile to mu’mins. Thus the love of kâfirs, with whom it is impossible to establish friendship, is useless. The Qur’an condemns kâfirs and their kâfirs ancestors to Jahannam’s eternal punishment. O people of the Qur’an, do not expect them to love and help you. Say: حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ 20 Al-Mathnawi al-Nuri (135)


“Q: What is our formest need?

A: Truthfulness.

Q: After that?

A: To not lie.

Q: And then?

A: Sidq, loyalty, ikhlas, steadfastness and cooperation.

Q: Why?

A: The essence of kufr is dishonesty. The essence of îmân is sidq. Isn’t this proof enough to show that the continuation of our lives rests on the continuation of îmân, sidq and cooperation.” Biography (95)


“This indication testifies truthfully to the severe effects of the poison of lying, for lying is the basis of kufr; indeed, kufr is a falsehood and the worst sort of lying, and it is the chief sign of nifâq. Lying is to slander Ilahî Qoudrah and it is the opposite of Rabbânî Hikmah. Lying destroys high morals. It transforms great enterprises into putrefying corpses. Its poison has spread through the Islamic world. It has overturned the affairs of mankind, and held back al-‘âlam of humanity from attaining its perfections, and prevented its advance and progress. It has cast down the likes of Musaylima the Liar to the asfal sâfilîn. It is a heavy burden on man's back hindering him from achieving his aims. It is the progenitor of riyâ and artificiality. These are the reasons it has been specified by that which was revealed from above al-‘Arsh, and why it is execrated and made the object of threats. So you people, and especially you Muslims!” Signs of Miraculousness ( 101 )


“Yes, the absolute majority of the Sahâbah were lovers of the haqq, sidq, and justice. For in that age, the ugliness of lies and falsehood was shown in all its ugliness and the beauty of right and sidq was shown in all its beauty in such a way that the distance between them stretched from the ground to Al-‘Arsh. There was a clear separation between them, from the depths of Musaylima the Liar at the asfal sâfilîn to the degree of sidq of the Prophet ‘Alayhissalâtu Wassalâm at the a’lâ ‘illiyyin. Indeed, just as it was lying that brought Musaylima to the asfal sâfilîn, so it was sidq and right which raised Muhammad the Trustworthy ‘Alayhissalâtu Wassalâm to the a’lâ ‘illiyyin.

Thus, the Sahâbah, who held elevated sentiments and worshipped good morals and were illuminated with the nûr of the conversation of the Sun of Nubuwwah, did not stretch out their hands to the buffoonery and filth of the lying in Musaylima's shop, which was so ugly and the cause of descent, and they shrank from kufr. So too they shrank from lying which is the companion of kufr, and sought as far as they were able, especially in relating the tablîgh and riwâyât of the ordinances of the Sharî’ah and propagating them. Truth, sidq, and haqq, which are so fine and the cause of pride and glory, ascent and progress, and were the thing most in demand from the elevated treasury of the Glory of Messengership, and which illuminate man's social life with their beauteous splendour; the Sahâbah acted in conformity with them and were desirous of them; this is certain, definite, and necessary. Whereas at this time, the distance between sidq and lying has become so narrow that they are now quite simply shoulder to shoulder. It is extremely easy to pass from sidq to lying. Lying is even preferred to truthfulness due to the propaganda of politics and diplomacy.” The Words ( 499 )


سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ نِعْمَ الْمَوْلَى وَ نِعْمَ النَّصِيرُ اَلْحَمْدُ لِلّٰهِ رَبِّ اْلعَالَمِينَ



1 (None knows the Ghayb save Allah)

2 (The gathering places for dhikr or lesson. Especially for the Sufi darwishes.)

3 (Ar-Rasûl believes in what has been revealed to him from his Rabb. As do the mu’mins. Each one [of them] believes in Allah, His Malâikah, His Books, and His Rasûls. "We make no distinction [they say] between one and another of His Rasûls...)

4 (The narrations in the form of “said or it is said”)

5 Al-Zunnâr - a rope girdle worn by Eastern Christians, Jews, and Magi

6 (This is a kâfir)

7 (Islamic leaders in authority)

8 (This is a kâfir)

9 (Allah knows what is right)

10 (The People of the Book know Him (asm) as they know their own sons.) (2:146)

11 (First Period of the 2nd Constitutionalism)

12 Ittihad ve Terakki

13 (Non-existence cannot be proved)

14 “Since the haqiqah is this; and since as we see with our own eyes everything is infinitely valuable, and full of art, and meaningful, and powerful; most definitely there can be no way other than the way of Tawhîd. If there was, it would be necessary to change all beings, empty the world into non-existence, and then refill it with meaningless junk, so that a way could be opened up to shirk.” The Rays ( 34 )

15 “Since man's feelings, which are blind to the consequences of things and prefer an ounce of present pleasure to tons of future joys, have prevailed over his mind and reason, the only way to save the people of dissipation from the dissipation is to defeat their feelings through showing them the pain present in their pleasure. In this time, the only way to save from the danger of following the people of dhalâlah while being people of îmân due to the above mystery and the love of the world, and through the indication of the âyâh يَسْتَحِبُّونَ الْحَيَوةَ الدُّنْيَا عَلَى اْلاٰخِرَةِ the danger of choosing worldly pleasures which are like pieces of glass soon to be shattered although knowing the diamond-like ni’mahs and pleasures of the âkhirah is showing the Jahannam-like torments and pains even in this world. This is the way the Risale-i Nur takes.

For at this time, due to the obduracy arising from kufr al-mutlaq, the addiction in dissoluteness and dhalâlah arising from science, perhaps only one in ten or even twenty can be induced to give up his evil ways by proving the existence of Jahannam and its torments, after having told him of Janâb-i Haqq. Having heard this, such people are likely to say: "Allah is Ghafûr and Rahîm, and Jahannam is a long way off," and continue in their dissipation. Their hearts and rûh are overcome by their feelings.

Thus, by showing through most of its comparisons the grievous and terrible results of kufr and dhalâlah in this world, the Risale-i Nur makes even the people who are most stubborn and those who perform ‘ibâdah to their nafs feel disgusted at those inauspicious, illicit pleasures and dissipation. It leads to tawbah those who did not lose their mind. ” The Fifteenth Ray-2nd Station-Introduction to the Translation of the Arabic Damascus Sermon

16 (In Turkish ostrich is called “camel-bird”)

17 (In Turkish ostrich is called “camel-bird”)

18 (I seek refuge with Allah)

19 ( I have not created jinns and mankind except to perform ‘ibâdah to me.)

20 (Allah is sufficient for us. What a good guardian and good helper He is.)

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